khyod ni ston pa ’di ’dra la || dad pas mchod pa byed mod kyi ||
blo gros phyin ci log gyur na || saṅs rgyas su ni ji ltar ’gyur |1|
de nas khye’u rin chen byin gyis tshe daṅ ldan pa maud gal gyi bu chen po la tshigs su bcad de smras pa |
’di dag thams cad ma skyes te || ’dus byas dag ni gsob daṅ gsog ||
de ’dra ba yi chos rnams la || dṅos por ’gyur ba ga la yod |1|
khyod ni chos gos ṅur smrig bgos || dgra bcom ñid du ’dzin par byed ||
rnam śes ’di daṅ spyod yul yaṅ || stoṅ pa kho na ma yin nam |2|
dmigs pa la ni gnas bcas pas || saṅs rgyas bye ba ma mñes byas ||
bye ba de yaṅ źi bar mthoṅ || su yaṅ ma mñes byas pa med |3|
maud gal bu la da duṅ yaṅ || dmigs pa ’jug pa yod dam ci ||
khyod kyi sems ni gaṅ źig gis || yon yaṅ yoṅs su sbyoṅ bar byed |4|
如是釋迦佛 汝信重供養
汝何心顛倒 云菩提不生
爾時寶授。答尊者大目乾連。説伽陀曰
諸法本不生 所施空無爲
法性本如是 云何有所生
圓頂被袈裟 住於羅漢相
如不能知空 佛智何能了
汝若有妄想 供養倶胝佛
雖供如是佛 實爲非供養
尊者至於今 猶不斷妄想
汝心當云何 無相稱有相
Even if you have given an offering to this teacher with faith (śraddhā), how will you ever become a Buddha with such a perverted attitude (viparītamati) (1)?
Then the boy Ratnadatta spoke the following verses to the venerable Mahāmaudgalyāyana:
All these things are unborn (anutpanna), the composite things (saṃskṛta) are empty (tuccha) and worthless (rikta). So, among such things (dharma), where is something which really originates (vastuta utpadyate) (1)?
You are clad in the orange monk’s robes (kaṣāyacīvara), and hold on to the role of a holy man (arhattvaṃ gṛhṇāsi), but is not the consciousness of this [role] (tadvijñāna), as well as its object (gocara) [viz. the role itself], only empty (śūnya) (2)?
The ten millons Buddhas are not pleased (āragita) by one based on conceptions (upalambha), but if one peacefully (śānta) regards them, there is not one of the ten millons who are not pleased (ārāgita) (3).
So how can Maudgalyāyana be the victim of such conceptions? You should rather purify your thoughts (citta) [of preconceptions], whoever the person is making an offering (4)!
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